Scriptures, the Rule of our Duty, in This, as in every Other Particular. What 0pinion could St. Paul, fo Eminent for his Charity, * and filled with the Holy Ghoft, be fuppofed to have of Elymas the Sorcerer, when he thus Addrefs'd himself to him: O full of all Subtilty, and all Mifchief, thou Child of the Devil, thou Enemy of all righteousness! And what Opinion could our Bleffed Saviour himself be supposed to have of the Corrupted Scribes and Pharifees, when he Denounced the feverest Woes against them, and ftyled them, † Blind Guides and Hypocrites, Serpents and a Generation of Vipers.

It will eafily Appear, that there is no room for this notion, which is apt to arife from Good Nature, or, from a Worfe Principle, in fome mens minds, That we should ftill retain a Good Opinion of thofe, who Differ from us in matters of Judgment and Pure Belief, because in Heaven all Differences of Sentiments and Opinions will be Reconciled,

Acts. xiii. 9, 10.

† Matt. xxiii. 23, 24, 33and

and all mens Thoughts, which, upon Earth were wont to Clash and Interfere, will be reduced to an intire Agreement. A Declaration of this kind, concerning mens Different opinions in this life, fhould not be made in General terms, but under fome Diftinctions and Reftriction. For, though it be very plain, That mens Differences concerning things Temporal muft ceafe with the Things themfelves, and will not Debar them of God's Mercy, provided that fuch Differences be not attended, either with fuch Outward Behaviour, or fuch Inward Dispositions as are Forbid in the Gospel, and, That mens Different Opinions concerning Those things of Religion, which are Indifferent in their Nature, and are not become Neceffary because Commanded by Proper Authority, are confiftent with their Salvation: And, though it be Inconfiftent with the Joys of Heaven, that there fhould be any Differences of Opinion There; yet This does not at all concern the Wretched cafe of those, who are Obftinate and Inflexible, in Disbelieving, and Contradicting, and Oppo

fing

2

fing the Principal Mysteries revealed in the Gofpel. For, if the Scriptures be True, those who do not ftedfaftly Believe them, will never be received into the Manfions of the Bleffed.

Is it not therefore Neceffary for every man to confider Serioufly and Impartial- · ly, whether he does not retain the fame Good Opinion of Perverse and Profeffed Hereticks and Unbelievers, as if they were not Chargeable with Herefy or Infidelity, notwithstanding that fuch an Opinion of Them is plainly Inconfiftent with the Love of God? Whether he does not Allow Them an intire Liberty of Converfing with him, and take pleasure in their Conversation, and that without the least Expectation orDefign of Reclaiming them, notwithstanding the Appointment of the Holy Spirit, that fuch perfons fhould be * Rejected; notwithstanding that the fame Holy Spirit hath given us this Direction, If there come any unto you, and bring not this Doctrine, receive him not into your house, neither bid him God

*Tit. iii. 10.

† 2 John. 10, 11.

Speed

Speed. For he that biddeth him God fpeed, is partaker of his evil deeds; and notwithstanding that the Love of the Truth cannot Confift with taking Delight in the Open Adverfaries of it? Whether he does not by his Encouragement of Them, in any wise Embolden them to Perfist in their Errors, and by Confequence contribute to their Destruction? Whether by that Encouragement he does not Advance their Reputation and Esteem, and by fo doing plainly render them More Capable of spreading their Pernicious Doctrines, and of Seducing their Brethren? And, whether his being, in the least, Inftrumental to the Propagation of Damnable Herefies amongst his Brethren, whereby they may bring upon themselves fwift deftruction, be not a Plain and most Dangerous Violation of Charity?

But in all Other cafes, where a Good Opinion of our Neighbours is not thus Neceffarily Precluded, it becomes a Neceffary Part of Charity. If they are not Undeniably and Notorioufly Immoral, or Unbelievers, we must not Indulge Jealoufies or Sufpicions that they are fo; for Charity

N

Charity thinketh no Evil: And where Mens Abominations are not Manifeft and cannot be bid, the Rule is, In lowliness of Mind, let each efteem other better than themselves. And if mens Efteem of their Neighbour were but Equal to the Efteem they Commonly have of Themselves, he might very well depend upon their Good Opinion of him; upon their fetting the Highest value on his Good Qualities and Actions; upon their paffing the most Favourable and Kind conftruction on those Parts of his Behaviour, which do not appear in the Faireft Light; and, upon their making the utmoft Allowance for his Miscarriages and Infirmities: All which is their Indispensable Duty.

To fuch Good Opinion of our Neighbour Charity requires that we should Add an Abhorrence of Injuring or Offending him, and an Eafinefs and Cheerfulness in Forgiving His Offences against us; A Gentle and Soft, a Condefcending and Endearing Deportment towards him; A Sense of Satisfaction and Joy, on account of every thing, that is to him Satisfactory and Joyful; A Compaffionate